• Journal of Korean Philosophical Society
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• v.137
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• pp.81-108
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• 2016

In Medieval and Christian history, disputation between Augustine and Pelagius originated from different perspectives regarding the free-will of humans and the grace of God. This debate has continued throughout the Middle-Ages and the Reformation to date. In this regard, the purpose of this article is to investigate the implication of opposition and disputation between Augustine and Pelagius on today's society. Overemphasis on human capacity and free-will leads to humanism, while the arguments supporting the grace of God can encourage evasion of the ethical obligations of humans. Augustine and Pelagius had opposing views on this subject. Pelagius emerged in the Roman Empire, emphasizing the ethical responsibility of humans with free-will. On the other hand, Augustine argued that human nature and free-will had been damaged. With a pessimistic outlook on human capacity, he emphasized the grace of God. Shocked by the self-indulgence and ethical negligence of the Church of Rome which was the center of Christian nations at that time, Pelagius strongly urged Christians of the Roman Church to take moral responsibility. However, the theology of Augustine justified the status quo of the Roman Church while Pelagius focused on the necessity of an ethical life of humans based on free-will. Viewing Pelagius' strict moralism as a humanist view that emphasizes human capacity and action, Augustine showed strong opposition to such a view and instead emphasized God's grace. Pelagius was condemned as a heretic as his belief in free-will did not follow Augustine's Doctrine of Grace. However, Pelagianism penetrated Christian history and still poses a threat to Christianity to date. Societal corruption and depravity is still prevalent in today's society as it was in the time of Pelagius. South Korea for instance is exposed to serious moral corruption and a lack of social responsibility as shown in the sinking of the MV Sewol in April 2014. For those reasons, Christian society emphasizes Christian ethics and requires an honest leader who will set an example of Christian life. In this light, I want to examine the implications of disputation between Augustine and Pelagius on today's society.

• Journal of Korean Philosophical Society
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• v.147
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• pp.117-146
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• 2018

This paper discusses, whether religion is possible even in the age of artificial intelligence, and whether humans alone are the subject of religious faith or ultra intelligent machines with human minds can be also subjects of faith. In order for ultra intelligent machines to be subjects of faith in the same conditions as humans, they must be able to have unique characteristics such as emotion, will, and self-consciousness. With the advent of ultra intelligent machines with the same level of cognitive and emotional abilities as human beings, the religious actions of artificial intelligence will be inevitable. The ultra intelligent machines after 'singularity' will go beyond the subject of religious belief and reign as God who can rule humans, nature and the world. This is also the common view of Morabeck, Kurzweil and Harari. Leonhart also reminds us that technological advances should make us used to the fact that we are now 'gods'. But we fear we may face distopia despite the general affluence of the 'Star Trec' economy. For this reason, even if a man says he has learned the religious truth, one can't help but wonder if it is true. Kant and Bloch are thinkers who critically reflected on our religious ideals and highest concept in different world-view premises. Kant's concept of God as 'idea of pure reason' and 'postulate of practical reason', can seem like a 'god of gap' as Jesse Bering said earlier. Kant recognized the need for religious faith only on a strict basis of moral necessity. The subjects of religious faith should always strive to do the moral good, but such efforts themselves were not enough to reach perfection and so postulated immortality of the soul. But if an ultra intelligent machines that has emerged above a singularity is given a new status in an intellectual explosion, it can reach its morality by blocking evil tendencies and by the infinite evolution of super intelligence. So it will no longer need Kant's 'Postulate for continuous progress towards greater goodness', 'Postulate for divine grace' and 'Postulate for infinite expansion of the kingdom of God on earth.' Artificial intelligence robots would not necessarily consider religious performance in the Kant's meaning, and therefore religion will also have to be abolished. Ernst Bloch transforms Kant's postulate to be Persian dualism. Therefore, in Bloch, even though the ultra intelligent machines is a divine being, one must critically ask whether it is a wicked or a good God. Artificial intelligence experts warn that ultra intellectual machine as Pandora's gift will bring disaster to mankind. In the Kant's Matrix, a ultra intelligent machines, which is the completion of morality and God itself, may fall into a bad god in Bloch's Matrix. Therefore, despite the myth of singularity, we still believe that ultra intelligent machines, whether as God leads us to the completion of one of our only religious beliefs, or as bad god to the collapse of mankind through complete denial of existence.

• Journal of Popular Narrative
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• v.25 no.4
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• pp.191-221
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• 2019

This study aims to analyze the post-humanistic imagination that has emerged as a major academic thesis in Korean literature, especially novels. In particular, this paper focuses on Cho Ha-hyung's two novels Chimera's Morning(2004) and A Prefabricated Bodhi Tree(2008), published in the early 2000s, for intensive analysis. Post-humanism can be seen as an extension of post-modernism that tried to overcome the limitations of modernity and seek to establish a new world view. In particular, this thought pays attention to the comprehensive understanding of how the rapid development of science and technology, which has developed since the 20th century, has changed the view of humanity and human-centered civilization itself. At the concrete level, it is developing in the direction of constructing a new subject idea by reflecting and dismantling Western-, reason-, and male-centered power mechanisms that are the core of modern civilization. Cho attempts to discover and re-illuminate the surrounding figures, non-humans, and objects that were not noticed in the classic works written in the past. This ideological flow reflects the fact that the concept of human beings, which had been dominated by the humanities in recent years, has been completely changed, and the natural science and technology perspective is applied to the discourse field in various ways. From the point of view of post-humanism, objects that have not been classified as humans and objects that were considered inferior to humans should be included in human or comparable levels. These questions generate interdisciplinary research tasks by involving the large categories of philosophy, such as ontology, epistemology and empirical fields, as well as calling for the participation of the entire literature, science and social sciences. Against the backdrop of a disaster-hit world, Chimera's Morning and A Prefabricated Bodhi Tree depict human beings as variants transformed by bio-technology, and creatures made out of the artificial intelligence built by computer simulations. Post-humanistic ideas in Cho's novels provide a reflective opportunity to comprehensively reconsider the world's shape and human identity reproduced in the text, and to re-explore boundary lines and hierarchy order that distinguish between human and non-human.

• Journal of Christian Education in Korea
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• v.67
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• pp.415-447
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• 2021

The purpose of this study is to explore the direction that Christian education should take as an ecological education in the crisis of climate change. What climate change shows is that it is impossible to survive even if the Earth's temperature rises by only 2-3 degrees. However, our current appearance is concerned about the crisis of climate change as long as we do not change our lives. First, the meaning of climate change and its causes were examined. The anthropocentric worldview, modern industrial, scientific and technological growth, and consumption-oriented social structure can be cited as the causes. An anthropocentric worldview justifies everything from the human point of view, and nature is the subject of human domination, but one regarded as a tool. In addition, as the scale of human economic activity increases, energy consumption increases, and the threat of ecosystem destruction increases with the increase in energy consumption. Individual affluence and increased consumption are exacerbating ecosystem tensions. In order to solve the problem of climate change, ecological education clues were found in the Bible. Through creation, the relationship between humans and nature was identified as coexistence and coexistence. Through the principle of sabbath, it is possible to bring about the restoration of humans and nature, and from the point of view of the incarnation, the world was understood as the 'body' of God. Based on these clues, the direction of Christian ecological education was explored by suggesting a transition to an ecological paradigm, restoration of creative spirituality, and cultivation of ecological imagination. In the crisis of climate change, it is hoped that the recovery of the earth will take place and that we will be able to stand again as a responsible being through the Christian ecological educational approach.

• Journal of Korean Philosophical Society
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• v.123
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• pp.281-307
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• 2012

In the modern society, we have come to recognize human emotions such as anxiety, fear, pain, anger, sadness, longing, desire and pleasure as important topics of philosophy. How shall we study the 'problem of emotions', or in a bigger sense, the 'problem of empathy'? With this critical mind, the research into empathy can be called as a starting point for studying the deepest feelings and thoughts of human beings in connection with the feelings of other people. Most of all, in order to understand other people and to understand human being itself, the role of sympathy or empathy has been emphasized among the problems of emotions, and this trend is especially distinctive in the philosophy of psychology. I definitely acknowledge that empathy or sympathy takes loneliness and agony away from a human being and therefore it is the starting point of communication between people. However, the very fundamental question of 'what are human beings, and who are they?' is once again reminded. In other words, this thesis focuses on the fact that humans are viewed not only as the existence with a soul or heart, but also as a "unique existence" containing something "material-, life- and spiritual", and in that sense, this world is an ecological organism that contains organic connections of humans, material things, plants and animals, which should be the point of view for approach. And it is also emphasized in this study to approach the question about human beings from the religious spirituality point of view that the society with true love for neighbors could be achieved through religious practices that provide principles and value.

• Journal of Korean Philosophical Society
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• v.143
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• pp.189-214
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• 2017

Disgust is caused by human being incompleteness and also its denial. Therefore the understanding of disgust is concerned with the understanding of humans. Thinking critically about disgust, we can solve the problems of disgust and reflect on our limitations. I will refer to Nussbaum's view which finds out in "projective disgust" an antipathy to human fault and a wish for completeness. This article is interested in the fact that disgust is not only a rejective feeling of a person but also a collective emotion which is connected with an antagonistic relationship and power exercise. Specifically, this article focuses on the point that disgust is mobilized to maintain a dominative relationship between humans. This is associated with the inner characteristics of disgust because disgust in itself contains a one-sided perspective, exclusiveness, hierarchy, and domination. This article aims to reveal a collusion between disgust and domination. For the purpose we will pay attention to two basic inclinations which are immanent in disgust; purity and exclusion, while relying on Nussbaum's view of disgust. In accordance with this analysis, this article will specificity treat disgust which can be summarized as an ideological function of emotion and its violent tendency. Then, we can ensure that disgust threats the equal and dignitary worth of human beings and hinders the diversity and rationality of a liberal society. In addition, it will be emphasized that disgust should not be used as an ideology which discriminates and suppresses a specific group in a society.

• Korean Institute of Interior Design Journal
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• v.21 no.6
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• pp.224-232
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• 2012

Although evolution of construction materials brought about development of modern architecture, they caused destruction of the environment and pollution. This problem is not a new one in terms of ecological esthetics and materials of sustainable architecture in light of the Eastern view of nature and this idea became a background of this study. The basic concept is to try to find out their characteristics from a perspective of ecological esthetics in relation to traditional building materials that nature, architecture, and humans coexist and live with each other to balance. Based on ecological esthetics and precedent studies on materials of traditional architecture, we investigated connections, expressive methods and characteristics in traditional residential construction space. This attempt has meanings in that it can propose a new framework of forming various viewpoints and spatial perceptions in relation to esthetics and traditional construction materials. The current study examined the characteristics by dividing them into tangible and intangible elements based on expressive features of elements of nature. The characteristics found by this process are not simply notion of physical materials, but plays a key role aesthetically and ecologically. Nature and materials take circulation of the law of nature, regulate energy, increase efficiency and play a major role in an economic way. Nature in itself becomes natural alternative energy, and plays its role in an invisible fashion. It examined how expressive characteristics of construction materials are reflected through analyzing residential space and Korean traditional garden having relationships with Eastern viewpoint of nature in relation to Korean traditional construction materials from a perspective of ecological esthetics. Findings of the above study indicate that expressive characteristics of Korean traditional construction materials from a perspective of ecological esthetics are that nature, space, humans coexist and live together and they will provide a clue to an alternative to solve ecological and environmental problems modern society will have in the future. Through this process, it provided a possibility that traditional space and materials can be succeeded in creative and new ways, and it found out the way for nature, space, and humans to coexist and a possibility of ecological esthetics. It addition, it will provide a key base as an alternative of sustainable design of the future.

• Journal of Korean Philosophical Society
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• v.142
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• pp.51-74
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• 2017

As the phrase 'solitude death' implies, solitude generally has a negative characteristic as an object to avoid. But on the contrary, Nietzsche attempts to accept solitude and even affirms it in his overall philosophy. This study is about the authentic meaning of Nietzsche's solitude concept, aiming to clarify what true meaning solitude has to Nietzsche. This study will examine the 'external situation that humans face today' first. To do this, the study will consider the situation that humans who lost the earth and homeland faced in the period when God is dead. This study will then look at 'memory' and 'oblivion', as human's internal situations. And following that, this study will examine what meaning 'creativity' has to Nietzsche, which has a close relationship with those internal situations. Lastly, the meaning that 'body' and 'dance' imply to Nietzsche and what relationship these have with true solitude will be presented. Human is the being who can not avoid solitude whether they want it or not. Even though we make whatever effort we can to run away, solitude is unavoidable. The smart phone that makes me feel emptiness when I don't hold it on my hands, the hobbies which attract and force us to do, and new products which make us feel lonely if we don't buy them, don't they prove these efforts? What meaning does solitude have to humans that we have no other way but to run away from it like this? By understanding the authentic meaning of Nietzsche's solitude concept, we can change our view point on solitude so we can eventually accept 'solitude' as something that we must truly embrace and affirm, instead of something we must run away from.

• Korean Institute of Interior Design Journal
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• no.25
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• pp.236-244
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• 2000

The concept of the true house' is based on the balance of a person's life and nature and represents the life in which lies an organic harmony between environment and ecology. However, humans have always been in a position of dominance over nature and with their developments have brought on much destruction and corruption to the ecosystem. With this, the position of the true house has intensified and the ecological approach of architecture has started to come into consideration as its alternative plan. Accordingly, it is essential to reconstruct and take on a new perspective of nature. The conversion to a more Oriental approach, which dwells in the adaptation and harmony of nature, is especially sufficient to the ecological aspect of architecture. From this we can realize that the ecological approach is none other than a modern interpretation of what our ancestors have lived by. In other words, an architectural concept deriving from the adaptation of climate, season, and nature-the coexistence of man and nature. From an ecological point of view, the idea of favoring nature in the traditional house can be found in the inclination of being one with nature by adapting to its geographical and preferable climate conditions. This results in the use of natural energy, the use of natural resources, the organic connection between the inner and outer natural space, and the application of nature itself. By approaching these elements from a modern point of view and applying it to the current time, we can open up the door to a more lasting human-environment based ecological position of architecture where our own climatic characteristics and traditions can be reflected in the pursuit of harmony between man and nature.

• The Journal of the Institute of Internet, Broadcasting and Communication
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• v.17 no.2
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• pp.147-157
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• 2017

In recent years, Super-pixels have become very popular for use in computer vision applications. Super-pixel algorithm transforms pixels into perceptually feasible regions to reduce stiff features of grid pixel. In particular, super-pixels are useful to depth estimation, skeleton works, body labeling, and feature localization, etc. But, it is not easy to generate a good super-pixel partition for doing these tasks. Especially, super-pixels do not satisfy more meaningful features in view of the gestalt aspects such as non-sum, continuation, closure, perceptual constancy. In this paper, we suggest an advanced algorithm which combines simple linear iterative clustering with fuzzy clustering concepts. Simple linear iterative clustering technique has high adherence to image boundaries, speed, memory efficient than conventional methods. But, it does not suggest good compact and regular property to the super-pixel shapes in context of gestalt aspects. Fuzzy similarity measures provide a reasonable graph in view of bounded size and few neighbors. Thus, more compact and regular pixels are obtained, and can extract locally relevant features. Simulation shows that fuzzy similarity based super-pixel building represents natural features as the manner in which humans decompose images.